Military reference books and manuals (2009-2023, Volume 2)

The Chaplain’s Manual

ANNEX A

INTERIM POLICY—RELIGIOUS ACCOMMODATION

PURPOSE

This policy-prescribes guidelines and procedures for

accommodating the religious practices of Canadian Forces (CF)

members and CF applicants. Related regulations and policies are as

follows:

QR&Os 19-26 and 19-27, amplified by CFAO 19-32

Redress of Grievance;

QR&O 16, amplified by CFAO 16-1 Leave;

CFAO 19-40 Human Rights - Discrimination;

CFMO 13-09 Informed Consent; and

CF Dress Instructions (A-AD-265-000/AG-001).

GENERAL

Religious discrimination in employment is prohibited under

both the Canadian Human Rights Act (CHRA) and the Canadian

Charter of Rights and Freedoms (Charter). The Charter also

guarantees every individual freedom of conscience and religion.

Employment policies or practices which discriminate against a

particular religious group or infringe on religious freedom are

therefore illegal, unless they can be justified as a reasonable limit

under section 1 of the Charter or established as a non-discriminatory

practice (e.g. a bona fide occupational requirement) under Section 15

of the CHRA.

In some circumstances, a general and apparently neutral

policy or practice could unintentionally have an adverse effect on an

individual by preventing that person from observing a practice that is

central to his or her religious beliefs. In such cases, the CF is required

to make reasonable accommodation for the religious practices of

individuals where to do so would not cause undue hardship.

Reasonable accommodation may involve some specific adjustment or

individual variation from standard practices, such as modification to

workplace conditions, to the manner in which the job is performed, or

to policies or procedures.

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DEFINITIONS

In this policy:

Accommodation of Religious Practices

Means making some specific adjustment or accommodation to

standard operating procedures, routine practices, or policies so that a

CF member can participate in a practice which is central to his/her

religious beliefs and the observance of which is considered a

fundamental requirement of the religion and not merely a religious

custom or tradition;

Bona Fide Occupational Requirement

Means a requirement that is necessary for safe, efficient and reliable

performance of the essential components of a duty;

Commanding Officer

Includes also a Recruiting Zone Commanding Officer in the case of

CF applicants;

Discrimination

Means a distinction, whether intentional or not, which is based on

grounds relating to personal characteristics of the individual or group,

and which has the effect of imposing burdens, obligations, or

disadvantages on the individual or group which are not imposed upon

others, or which withholds or limits access to opportunities, benefits

and advantages available to other members of society;

Freedom of Religion

Means the right to entertain such religious beliefs as a person chooses,

the right to declare religious beliefs openly, and the right to manifest

religious beliefs through worship and practice; freedom of religion

also means that, subject to necessary limitations, no one is to be forced

to act in a way contrary to his or her religious beliefs or conscience;

and

Member

For the purpose of this policy, refers to both military personnel and CF

applicants unless otherwise specified.

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POLICY

It is the policy of the CF that every reasonable effort shall be

made to permit the observance of religious practices by individual

members, when to do so will not impose undue hardship on the

organizational element responsible for the accommodation. Approval

or denial of requests for the accommodation of religious practices

must be based on the circumstances of each case, taking into

consideration such factors as operational readiness and effectiveness,

cost, health and safety, morale, interchangeability of personnel and

facilities, resources available, and risk (magnitude, and who bears it).

Further amplification of these factors is contained in paragraphs 11

and 12 of this policy.

An accommodation which has been approved for religious

reasons may be suspended or revoked by a commanding officer

whenever changes to the mission alter the circumstances upon which

the approval was based, such that continuing to accommodate the

member would cause undue hardship. The degree of accommodation

possible may also vary according to the member's employment over

the course of a career.

RELIGIOUS PRACTICES WHICH MAY BE CONSIDERED

FOR ACCOMMODATION

Requests for the accommodation of religious practices are

likely to fall into one of the following categories listed below.

However, these categories are not meant to be an exhaustive list:

Religious worship. Some religious groups have

worship practices that conflict with the member's

availability for duty and operational requirements.

The commanding officer shall determine when

operational requirements dictate that a member must

be available for duty and when some type of

adjustment can be made to permit religious worship.

The observance of holy days may be permitted by

means of approving special leave, short leave,

and/or annual leave, in accordance with the

provisions of CFAO 16-1, Leave.

Religious dietary Practices. Some religious groups

have beliefs that prohibit the consumption of

specific foods or prescribe special preparation.

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Where the member's faith prohibits specific foods, it

may be possible to meet the member's dietary needs

by ensuring that alternative choices are available.

Where the member's faith prescribes stringent

requirements for the preparation and service of food,

consideration should be given to the procurement of

commercially prepared meals, where this is a

reasonable option. Alternatively, the member could

be exempted from the requirement to pay rations,

and permitted to meet his or her own dietary

requirements. For deployed operations, where

troops must subsist on combat rations (individual

meal packs), reasonable efforts shall be made to

provide a member with alternative meals. However,

this type of combat ration has a very limited food

selection, and no alternative feeding capability exists

if the procurement source becomes exhausted.

During the operational planning process, a special

combat ration request supported by the commanding

officer must be forwarded to NDHQ/Director

Supply 4 - Food Services through Director Land

Material, with sufficient lead time to enable

procurement upon demand.

Religious dress and appearance. Requests for

variations to uniform dress standards so as to

accommodate an established religious requirement

shall normally be approved unless an operational

requirement prevents an accommodation. The

religious requirement will be made known to the

Director History and Heritage, who will advise

appropriate standards for wear of the apparel or

accoutrement in question. Requests for

accommodations to operational dress requirements

shall be referred through the chain of command for

review and analysis to the appropriate OPI, as

follows: NDHQ/Chief of Maritime Staff/ Director

Naval Personnel Requirements 2-2 (SO Pers Adm)

for the sea environment; NDHQ/Chief of Land

Staff/Director Land Requirements 5-3 for the land

environment; and NDHQ/Chief of Air Staff/Chief of

Staff Personnel and Training for the air

environment.

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Religious medical requirements. Some religious

requirements conflict with normal CF medical

procedures. These conflicts may include the belief

in self-care, and prohibitions against immunizations,

blood transfusions, and surgery. The CF's concern is

with the possible effect on the member's health and

ability to carry out assigned tasks, and on the health

of others. Wherever possible, accommodations to

standard medical procedures based on a member's

religious beliefs shall be made. In no circumstances

shall a CF member be forced against his or her will

to submit to medical procedures. Imposing medical

procedures without the consent of the patient can

have civil and criminal legal consequences for the

authority imposing the procedure. Requests for

accommodations to medical requirements shall be

referred to Director Medical Services.

ACTION BY MEMBER OR APPLICANT MAKING THE

REQUEST

A member or applicant requesting an accommodation to

permit observance of a religious obligation must specify in writing the

exact nature of the religious requirement. The member's request must

include a statement that the member is currently, or could reasonably

foresee himself/herself, being prevented from participating in a

practice which is a fundamental requirement of his or her religion. In

the case of CF applicants, the request must include a statement that the

person wishes clarification as to whether or not accommodation of

specific religious requirements is possible.

ACTION BY THE COMMANDING OFFICER

The commanding officer shall consider requests for religious

accommodation on an individual basis and shall inform both the

member and appropriate authorities of the decision. A commanding

officer shall first confirm that the practice specified in the request

represents a fundamental religious requirement, not merely a religious

custom or tradition. The commanding officer should consult the base

or unit chaplain, who shall communicate with a leader of the

appropriate religious community or, if necessary, direct the query to

the Chaplain General, and then document the findings. If the practice

in question is confirmed as a fundamental religious requirement, the

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commanding officer must next determine if the requirement can be

reasonably accommodated.

It is the commanding officer's responsibility to determine

whether allowing the member to engage in the religious requirement

(either totally or partially) would cause undue hardship. In cases

where requests for religious accommodation involve a cost, resource

or policy implication such that the commanding officer does not have

the authority to approve the request, the commanding officer is to

consult with higher authority and request approval as deemed

appropriate.

10.

The following factors, while not exhaustive, should be taken

into consideration when assessing a request for religious

accommodation:

Operational Readiness and Effectiveness. If

approving the request could prevent the unit task,

mission or operation from being carried out or

impair effective performance by the individual

member or group, the accommodation should not be

made. The risk involved should be realistically

assessed on an individual basis by the commanding

officer, who should objectively evaluate all possible

options for accommodating the member's religious

requirement against the criteria of operational

readiness and effectiveness. In assessing such

requests, commanding officers must take into

consideration the potential effect of this requirement

under operational conditions. If the religious

requirement can be reasonably accommodated under

peacetime conditions, but not under operational

conditions, and if the member indicates that he or

she would be unwilling to forsake the requirement

even under operational conditions, then the member

is not fully employable in the military.

Cost. If the cost involved in accommodating the

individual is excessive for the organizational

element involved, then the request should be denied.

Health and Safety. The necessity to adhere to an

occupational/duty requirement which is based on a

consideration of the health or safety risk to

personnel is a legitimate reason for denying a

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Interim Policy on Religion Accommodation

request for an accommodation of a religious

requirement when modifying or removing the

occupational/duty requirement would increase the

likelihood of injury to the public, the member's co-

workers, or the member.

11.

The scope of the demands which would be placed on co-

workers in the unit as a result of implementing a particular measure

may, under certain circumstances, influence a decision to

accommodate. The actual demands on co-workers must be

demonstrable. They must constitute more than negative attitudinal

reactions (e.g. perceptions of unfairness or unwillingness to deviate

from standard procedures).

12.

A commanding officer who wishes additional guidance in

resolving a request for an accommodation or who believes that the

request may have CF-wide policy implications may address such

queries, through the chain of command, to NDHQ/Director Personnel

Policy. Director Personnel Policy will endeavour to develop a

database of accommodation requests and the respective decisions

taken, noting the key factors involved in each decision, as a reference

guide for commanding officers.

DOCUMENTATION

13.

Requests for the accommodation of religious requirements

are to be documented using the form at appendix 1 to this Annex. The

original of the form is to be placed on the member's personnel file, or

the applicant's recruiting documentation file if the applicant does not

become a member. The second copy is to be forwarded to the

member's career manager. The third copy is to be forwarded to

Director Personnel Policy in the interests of policy monitoring and for

policy refinement as necessary. The fourth copy is to be given to the

member or applicant for retention. Should there be a requirement for a

commanding officer to suspend or revoke a previously accommodated

request, then this decision and its rationale are to be documented by

letter, with the same distribution as the form. Once a previously

approved request for accommodation has been revoked, a member

may again request accommodation of religious practices when a

change of circumstances has occurred that directly relates to the

reasons for the denial of a previous request.

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APPENDIX 1

RELIGIOUS ACCOMMODATION REQUEST FORM

PROTECTED A (when completed)

PART 1

(To be completed by member or applicant)

(SN) (Rank) (Surname & Initials)

(MOC) (Unit) (Religion)

1. I hereby request consideration for an accommodation to permit

me to observe the following religious requirement(s), which I declare

to be (a) fundamental requirement(s) of my religion and not merely (a)

religious custom(s) or tradition(s):

2. I make this request for the following reasons:

3. Under current CF or unit policy/procedures, I am currently

prevented from engaging in this/these requirement(s), OR

4. I foresee that I could be prevented from engaging in this/these

requirement(s) and wish clarification on this issue.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Date)

(Signature of Member or Applicant)

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PART 2

(To be completed by commanding officer or designated recruiting

authority)

I acknowledge receipt of the request at Part 1 and require

confirmation, in accordance with paragraph 9 of this policy, that the

requirement(s) stated in Part 1 is/are, in fact, (a) fundamental

requirement(s) of the member's religion.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Date)

(Signature Commanding Officer or Designated Recruiting Authority)

PART 3

(To be completed by base/unit chaplain or designated authority

for the Chaplain General)

I have communicated with an appropriate religious authority in

accordance with paragraph 9 of this policy:

(specify name, phone number)

I confirm that the following practice(s) for which the member has

requested accommodation is/are not (a) fundamental requirement(s) of

the member's religion:

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Date)

(Signature of Base/Unit Chaplain or designated authority for the

Chaplain General)

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Religious Accommodation Request Form

PART 4

(To be completed by commanding officer or designated recruiting

authority; delete inapplicable paragraph)

I approve the following accommodation, subject to the following

terms and conditions, in order to permit the member to engage in the

requested religious requirement(s):

I refuse the request, based on the following reason(s) :

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Date)

(Commanding Officer or Designated Recruiting Authority)

PART 5

(To be completed by member/applicant; delete inapplicable

paragraph)

I have read the decision at Part 4 and am satisfied with the decision

which has been made. I am aware that the decision in question is

subject to the stated terms and conditions and may be revoked in

accordance with paragraph 6 of this policy, should circumstances

change.

I have read the decision at Part 4 and am not satisfied with the decision

which has been made. I am aware that I have the right to seek redress

of the decision in accordance with paragraphs 15 and 16 of this policy,

if I so choose.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (Date)

(Signature of Member or Applicant)

DISTRIBUTION

URS/Personnel Records or Recruiting Documentation File NDHQJD

Mil C (members only) NDHQ/D Pers Pol

Member/Applicant

PROTECTED A (when completed)

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ANNEX B

INTERIM CHAPEL INTERFAITH ACCOMMODATION

5111-31 (ChapGen)

24 June 2004

Distribution List

INTERIM CHAPEL INTERFAITH ACCOMMODATION

As announced at Retreat 2004, the Chaplain Branch is

presently engaged in strategic planning that will include the

configuration of our chapels in the long term in order that they may

meet the needs of all worshiping communities within the CF. While

work is progressing well, these decisions are detailed and important,

requiring research and strategic decisions that will have an impact on

the Branch for a long time. However, in the short term, a number of

chapels are undergoing renovations or modifications and have required

information on interfaith accommodation now. The following

information constitutes the Chaplain General's guidelines for making

accommodation within any CF Chapel in advance of a more

comprehensive and long-term policy. These guidelines are to be

applied with common sense in the spirit of what is needed to welcome

non-Christians within the local setting. As always, any modifications

to a CF chapel building require the approval of the Chaplain General.

The local assessment of the potential for use of a non-

Christian worship space will determine the size of area required. The

area may be a separate room anywhere within the chapel facility or an

area within the chapel proper that can accommodate the reasonable

requirements of the worshipers. The use of curtains, dividers, etc may

also be appropriate. The space must provide a location of comfortable

dignity similar to that afforded to others using the chapel. The space

need not be elaborate nor should it contain explicit religious symbols

since it is to be open to all religions that require it. The use of candles

or other source of flame that may be considered religiously necessary

must of course comply with the Base fire regulations. Since

requirements are almost certain to change from one group to another,

portable furniture is best.

The users of the worship space may have more detailed

information concerning their needs but experience so far indicates that

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CHAPTER 9

THE CHAPLAIN, THE NATURE OF CONFLICT

AND THE LAW OF ARMED CONFLICT

GENERAL

Responding appropriately within the modern security

environment to the various demands placed upon the CF is a very

challenging requirement for all its members. The modern security

environment is exceedingly complex, being a function of the inter-

relationship and degree of harmony existing among, or between,

individuals, groups, societies and states.

Any particular security environment will always be one of

peace, or conflict, or war, or a combination of these three. Peace is

present when there is harmony amongst the self interests of different

groups. However, conflict will arise if there is no such harmony, and

the actions or policies of one are seen as threatening the vital interest

of the other. If this conflict is not minimized, resolved or contained it

has the potential to increase in intensity and violence, possibly

impacting on third parties, and may also involve dehumanizing and

genocidal undercurrents.

PEACE

Peace among and within nations is defined as the absence of

violence, direct or indirect, manifested or threatened. Peace is

grounded in mutual respect but is ultimately sustained by, and

dependant upon, the willingness of states to use force to preserve it, as

well as restore it, when lost.

CONFLICT

Conflict is the violent clash between opposing human wills,

each trying to impose itself upon the other. Military force is only one

tool available in conflict, and is usually the instrument of last choice.

The causes of conflict are often rooted in territorial disputes,

especially over resources, and are exacerbated by human behavior and

emotions such as fear, greed, hatred, and ambition, coupled with

political, economic, ethnic, nationalistic and other interests.

A critical feature of the modern period is that most conflicts

are internal to states. Due to international structures, and the

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potentially devastating consequences of modern weaponry, open

conflict between states is not common. In many cases of long-

standing conflict, containment has occurred through the intervention

of a major power or an international agency such as the UN or NATO.

Containment without any resolution is inherently unstable and

continued effort is required to manage it. This usually results in direct

intervention by third parties. This is the most frequent scenario facing

the CF on deployment.

WAR

War is both an escalation and evolution of conflict which has

a specific political character. It is a strategic level political and military

condition involving the application of a nation’s military and other

resources against an enemy to achieve a political end. The purpose of

war is the winning, or restoring, of a peace which meets the political

conditions set by the political leadership.

From an ordinary soldier’s perspective, the intrinsic nature of

conflict and war, and the manner in which they are conducted, are one

and the same. The things that are most relevant and important to

soldiers are:

the nature of the tasks assigned, especially whether

they are combat or non-combat operations;

the Rules of Engagement (ROEs);

confidence and trust in their leaders; and

knowing they have the full moral and material

backing of their fellow citizens.

SPECTRUM OF CONFLICT

The spectrum of conflict extends from peace, through

conflict, to war, with different strategic responses being required. In

times of war the normal response is war-fighting operations. During

peace the expected response is non-combat operations.

Periods of conflict are the most complex, calling for

operations other than war, which can be non-combat or combat

operations, depending on the exact nature of the conflict and the goals

being pursued. The capability to respond to both types of operations,

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frequently on the same mission or deployment, is one of the great

complications confronted by the CF.

PHYSICAL AND MORAL ASPECTS OF CONFLICT

10.

A critical characteristic of conflict is that it exists on both a

physical and a moral plane. The ways and means required to

prosecute a conflict on the physical plane are readily apparent and

tangible. They consist of the personnel and equipment of an armed

force, sustained by the industrial and economic capabilities of a group

or state.

11.

Conflict on the moral plane is a contest and clash between

opposing human wills. Its characteristics are psychological and

intangible in nature, and center on the desire and will of an opponent

to fight or resist. Being human-centered, the moral plane exerts the

greater, and often decisive, influence on the conduct and outcome of

conflicts. Consequently the development of moral qualities will

always be of paramount importance.

12.

Amongst these moral qualities a commitment to adhere to the

internationally accepted standards of conduct pertaining to warfare is

critical. Failure to do so undermines a soldier’s own sense of moral

authority and ultimately can erode the national commitment to

prosecute a conflict to a successful resolution. A significant moral

dilemma occurs, however, when the very laws and directives, which

are supposed to mitigate the impact of conflict on non-combatants, are

misused by parties to a conflict to perpetrate crimes against humanity.

Responding to soldiers who have faced or are facing such dilemmas

will be amongst the most challenging ministries to confront a chaplain.

13.

For a fuller treatment of the Nature of Conflict see B-GL-

300-000-FP-000, Canada’s Army.

14.

For a “Discussion on War from an Interfaith Perspective”, see

Annex A.

THE LAW OF ARMED CONFLICT

15.

The Law of Armed Conflict (LOAC) is the body of

international law which sets out rules of behaviour to be followed in

any armed conflict. LOAC also defines and protects all non-

combatants, be they the wounded and the sick, civilian populations, or

those who are hors de combat (e.g. those who are unwilling or unable

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to participate further in the conflict). The fundamental principle

driving LOAC is to limit death, destruction and suffering caused by

armed conflict. By setting minimum standards applicable to the

conduct of hostilities, unnecessary human suffering is limited, respect

for human dignity is enhanced, and the restoration of peace is better

facilitated.

16.

Ignorance of LOAC is no defence if charged with an offence

against it. While the Legal Branch are the experts in LOAC, it is

essential that chaplains have an understanding of LOAC sufficient to:

advise members of their unit concerning its

implications upon them;

understand how it impinges on chaplain duties; and

be aware of the responsibilities and protections that

apply to them personally.

17.

There are a number of sources for the LOAC, amongst which

the most significant are the:

Hague Conventions;

Geneva Conventions;

various multilateral treaties;

national policies and directives; and

departmental or branch policies.

18.

Any regulation that governs conduct of CF personnel is in

essence a part of LOAC that applies to Canadians. It is not essential

that all countries agree to a standard. It is within the scope of a

nation’s authority to unilaterally impose upon its own people a

standard of conduct which is more stringent than the internationally

accepted minimum. This is of critical importance when one considers

theatre ROEs and policy directives from the Chaplain Branch, such as

the one prohibiting chaplains from bearing weapons.

HAGUE CONVENTIONS

19.

The body of law known as Hague Law was developed during

the two conferences held in the Hague, Netherlands, in 1899 and 1907.

This material is primarily concerned with the proper conduct of

military operations (i.e. the actual means and methods employed.)

Though some of the regulations are now obsolete, as they refer to

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weapons and systems no longer employed, the general principles of

Hague Law still apply, as do many of the specific regulations and

prohibitions.

20.

The core of this material has been incorporated into the CF

Code of Conduct. This code, which consists of 11 rules, was

developed as a practical guide for CF personnel, as it is not reasonable

for all members to have a complete knowledge and understanding of

LOAC.

21.

Code of Conduct:

Engage only opposing forces and military

objectives.

In accomplishing your mission, use only the

necessary force that causes the least amount of

collateral civilian damage.

Do not alter your weapons of ammunition to

increase suffering, or use unauthorized weapons or

ammunition.

Treat all civilians humanely and respect civilian

property.

Do not attack those who surrender. Disarm them

and detain them.

Treat all detained persons humanely in accordance

with the standard set by the Third Geneva

Convention. Any form of abuse, including torture,

is prohibited.

Collect all the wounded and sick and provide them

with the same treatment, whether friend or foe.

Looting is prohibited.

Respect all cultural objects.

Respect all persons and objects bearing the Red

Cross/Red Crescent, and other recognized symbols

of humanitarian agencies.

Report and take appropriate steps to stop breaches of

the law of armed conflict and these rules.

Disobedience of the law of armed conflict is a crime.

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22.

There was to be a third Hague Convention but the First

World War prevented it. Following the war there was not enough

consensus amongst the nations to bring about a broadly based

conference. Instead what occurred was the rise of single-issue treaties

(see Annex B for some of the more significant).

GENEVA CONVENTIONS

23.

Henri Dunant, a Swiss citizen, was appalled by the carnage

he witnessed at the battle of Solferino in 1859. This led him to

advocate the establishment of an international non-governmental

movement to improve battlefield conditions. This was the genesis of

the International Red Cross, founded in 1863.

24.

In 1864 the Convention for the Amelioration of the Condition

of the Wounded in Armies in the Field was drawn up. Further

conventions were drafted in 1906 (Maritime), 1929 (POWs), 1949

(Civilians), and 1977 (Additional Protocols). Together these

constitute the body of law known as Geneva Law.

25.

In contrast to Hague Law, humanitarian law is concerned

with the treatment and protection of those who are hors de combat (i.e

civilians, prisoners of war, or those otherwise exempt from treatment

as combatants). There are a number of specific chapters and articles

of importance for chaplains. In the articles quoted, the term “medical

personnel” is understood to include chaplains.

26.

Geneva Convention for the amelioration of the condition of

the wounded and sick in armed forces in the field of August 12, 1949

Article 19. Protection. “Fixed establishments and

mobile medical units of medical services may in no

circumstances be attacked, but shall at all times be

respected and protected by parties to the conflict.

Should they fall into the hands of the adverse party,

their personnel shall be free to pursue their duties as

long as the capturing power has not itself ensured

the necessary care of the wounded and sick found in

such establishments and unit. The responsible

authorities shall ensure that the said medical

establishments and units are, as far as possible,

situated in such a manner that attacks against

military objectives cannot imperil their safety.”

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Article 21. Discontinuance of Protection of

Medical Establishments and Units. “The

protection to which fixed establishments and mobile

medical units of the medical service are entitled

shall not cease unless they are used to commit,

outside their humanitarian duties, acts harmful to the

enemy. Protection may, however, cease only after a

due warning has been given, naming in all

appropriate cases, a reasonable time limit, and after

such warning has remained unheeded.”

Article 22. Conditions not Depriving Medical

Units and Establishments of Protection. “The

following conditions shall not be considered as

depriving of the protection guaranteed by Article 19:

(1)

That the personnel of the unit or

establishment are armed, and that they are

armed in their own defence or in that of the

wounded and sick in their charge.

(2)

That in the absence of armed orderlies, the

unit or establishment is protected by a

picket or by sentries or by an escort.

(3)

That small arms and ammunition taken

from the wounded and sick and not yet

handed over to the proper service, are

found in the unit or establishment.

(4)

That the humanitarian activities of medical

units and establishment or of their

personnel extend to the care of civilian

wounded or sick.”

Article 24. Protection of Permanent Medical

Personnel of the Armed Forces. “Medical

personnel exclusively engaged in the search for, or

the collection, transportation or treatment of the

wounded or sick, or in the prevention of disease,

staff exclusively engaged in administration of

medical units and establishments, as well as

chaplains attached to the armed forces, shall be

protected in all circumstances.”

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Article 28. Retained Medical Personnel and

Chaplains. “Personnel designated in Article 24 and

26 who fall into the hands of the adverse Party, shall

be retained only in so far as the state of health, the

spiritual needs and number of prisoners of war

require. Personnel thus retained shall not be deemed

prisoners of war. Nevertheless they shall at least

benefit by all provisions of the Geneva Conventions

relative to the Treatment of Prisoners of War of

August 12, 1949. Within the framework of the

military laws and regulations of the Detaining

Power, and under the authority of its competent

service, they shall continue to carry out, in

accordance with their professional ethics, their

medical and spiritual duties on behalf of prisoners of

war, preferably those of the armed forces to which

they themselves belong. They shall further enjoy

the following facilities to carry out their medical and

spiritual duties:

(1)

They shall be authorized to visit

periodically the prisoners of war in labour

units or hospitals outside the camp. The

Detaining Power shall put at their disposal

the means of transport required.

(2)

In each camp the senior medical officer of

the highest rank shall be responsible to the

military authorities of the camp for the

professional activity of the retained medical

personnel. From the outbreak of hostilities,

the parties to the conflict shall agree

regarding the corresponding seniority of the

ranks of their medical personnel, including

those of the societies designated in Article

26. In all questions arising out of their

duties, this medical officer and the

chaplains shall have direct access to the

military and medical authorities of the

camp who shall grant them the facilities

they may require for correspondence

relating to these questions.

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(3)

Although retained personnel in a camp

shall be subject to its internal discipline,

they shall not, however be required to

perform any work outside their medical and

religious duties.

(4)

During hostilities, the Parties to the conflict

shall make arrangements for relieving

where possible retained personnel, and

shall settle the procedure of such relief.

None of the preceding provisions shall

relieve the Detaining Power of the

obligations imposed upon it with regard to

the medical and spiritual welfare of the

prisoners of war.”

Article 30. Return of Medical and Religious

Personnel. “Personnel whose retention is not

indispensable by virtue of the provisions of Article

28 shall be returned to their unit, as soon as a road is

open for their return and military requirements

permit. Pending their return, they shall not be

deemed prisoners of war. Nevertheless they shall at

least benefit by all provisions of the Geneva

Conventions relative to the Treatment of Prisoners

of War of August 12, 1949. They shall continue to

fulfill their duties under the orders of the Adverse

Party and shall preferably be engaged in the care of

the wounded and sick of the Party to the conflict to

which they themselves belong. On their departure,

they shall take with them the effects, personal

belongings, valuables and instruments belonging to

them.”

Article 31. Selection of Personnel for Return.

“The selection of personnel for return under Article

30 shall be made irrespective of any consideration of

race, religion, or political opinion, but according to

the chronological order of their capture and their

state of health.”

Article 40. Identification of Medical and

Religious Personnel. “The personnel designated in

Article 24 and 27 shall wear, affixed to the left arm,

a water resistant armlet bearing the distinctive

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emblem, issued and stamped by the military

authority. The identity card shall be uniform

throughout the same armed forces and as far as

possible, of a similar type to the armed forces of the

High Contracting Parties. The Parties to the conflict

may be guided by the model which is annexed by

way of example, to the present Convention. They

shall inform each other, at the outbreak of hostilities,

of the model they are using. Identity cards should

be made out, if possible, at least in duplicate, one

copy being kept by the home country. In no

circumstances may the said personnel be deprived of

their insignia or identity cards or of the right to wear

the armlet. In case of loss, they shall be entitled to

receive duplicates of the cards and have the insignia

replaced.”

Article 35 of the Prisoners of War Convention is

devoted entirely to chaplains who remain retained.

The following quotation outlines the privileges they

are to be given in order to exercise their ministry.

Chaplains who fall into the hands of the enemy

power, and who remain or are retained with the view

of assisting prisoners of war, shall be allowed to

minister to them and to exercise freely their ministry

amongst prisoners of war of the same religion, in

accordance with their religious conscience. They

shall be allocated among the various camps and

labour detachments containing prisoners of war

belonging to the same forces, speaking the same

language or practicing the same religion. They shall

enjoy the necessary facilities, including the means of

transport provided for in Article 33, for visiting the

prisoners outside their camp. They shall be free to

correspond, subject to censorship, on matters

concerning their religious duties with the

ecclesiastical authorities in the country of detention

and with international religious organizations.

Letters and cards which they may send for this

purpose shall be in addition to the quota provided

for in Article 71.

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CHAPLAIN AND RED CROSS/RED CRESCENT ARMLET

27.

Though included in many of the Articles that deal with

medical personnel, it is clear that chaplains need not be exclusively, or

even partially, assigned to the care of the sick and wounded. They are

protected as chaplains in all their duties to the whole force. It is,

however; equally clear that to be accorded this protection chaplains

must refrain from any form of participation, even indirect, in offensive

acts. Chaplains are entitled to wear the distinctive Red Cross/Red

Crescent armlet to identify themselves as non-combatants.

NATIONAL DIRECTION AND RULES OF ENGAGEMENT

28.

The conduct of Canadian soldiers is also directed by the

provisions of the National Defence Act. The general provisions of the

Act are made more specific for each mission through the promulgation

of operational directives, amongst which one of the most significant is

the Rules of Engagement (ROEs). It is important to keep in mind that

International Law defines the minimal acceptable standard of

behavior, and that any nation has the freedom to impose more

stringent requirements upon their personnel. Thus CF ROEs may in

fact be considerably more restrictive than the provisions either the

Geneva or Hague conventions require, and they are morally and

legally binding on CF personnel.

CHAPLAINS AND THE BEARING OF ARMS

29.

In the same way that our nation can impose standards upon

all soldiers the Chaplain Branch can impose specific standards upon

chaplains. This principle is critical to understanding the Chaplain

Branch policy regarding the bearing of arms by chaplains. The

Geneva Conventions, as currently written, do not prohibit chaplains

from the use of weapons in the case of self-defence. It is not clear if

they would be accorded the same rights as medical personnel with

regard to defending the sick and wounded, as chaplains are not in

charge of the sick and wounded. However, in both cases, the lack of a

prohibition does not indicate the necessity or desirability of an action.

30.

For Canadian chaplains appropriate conduct has been clearly

defined by Branch policy. That this policy may differ from that of

other nations and forces is ultimately not relevant. The current Branch

Policy is clearly defined in 5111-0 (DPOCS 2), 16 Dec 97, which

states:

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IAW well established and long standing custom, the

Chaplain General directs that Chaplains of the

Canadian Forces Chaplain Branch shall not bear

arms or carry personal weapons under any

circumstances… (W)eapons training at BOTC, the

slinging of rifles as part of the Basic Parachute

Course and safety familiarization during land force

warrior training are the only occasions when

chaplains are permitted to handle weapons. The ban

on chaplains bearing arms also applies to crew-

served weapons of any type in any service

environment or on any weapon platform.

31.

There will be occasions when the chain of command might

inappropriately direct a chaplain to participate in weapons handling or

the bearing of weapons. Chaplains are not to acquiesce to such

direction, and should immediately seek the intervention and support of

the chaplain chain of command.

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ANNEX A

DISCUSSION ON WAR FROM AN INTERFAITH

PERSPECTIVE

GENERAL

There are three possible views of wars that religion can

adopt:

Pacifism;

Holy War; and

Just War.

PACIFISM

The pacifists’ response argues that all violence and killing is

wrong. Mahatma Gandhi probably best articulated this view when he

said “I object to violence because when it appears to do good, the good

is only temporary. The evil it does is permanent.” Hinduism, Jainism,

Buddhism and Sikhism have this concept at the foundation of their

faith. Some Christians, Jews and Muslims would subscribe to this

view.

HOLY WAR

There is present in some religions the belief that their God is

perceived to ask or command that they make war on those who do not

believe in that religion or pose a threat to those who do. Joshua’s

attack on Jericho would be an example of this in Judaism. The

Crusades would be an example of this in Christian history. The

response of the Mahdi during the English colonization of the Sudan

would be an example of this in Islamic history. For the most part the

belief in a God who commands war has been relegated in all religions

to a small rump of extremists.

JUST WAR

The vast majority of Jews, Christians and Muslims believe

that some wars are right because they are fought in the interest of

justice. They must also be fought according to just rules.

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For Christians the Just War theory has its origins in the

works of St. Augustine. Augustine argued that some wars could

be justified when they meet the following criteria:

it is a last resort;

it is waged by a legitimate authority;

it is fought with the right intention to redress an

injury;

it has a reasonable chance of success;

it has an ultimate goal of restoring peace;

the violence used is proportional to the injury

received; and

the weapons used have the ability to distinguish

between combatants and non-combatants.

St. Thomas Aquinas in his study of Augustine’s Just War

theory placed it not under justice but under love. Christians who

support this theory would also look to the New Testament. It is

interesting to note that Jesus preaches a gospel of peace but says

nothing about war. Those who see war as a means to restoring peace

would not see themselves in conflict with Jesus’ vision of peace.

Soldiers were a real part of Jesus’ life in First Century Palestine. They

are never portrayed as villains. Instead, they are portrayed

sympathetically or as people who were following orders. Jesus healed

the daughter of Jairus, a Roman commander, and commiserated with

him about the difficulty of leading people. He also told the disciples

that faith like that of this Roman soldier had never been seen before in

Israel. At the crucifixion of Jesus, it is a centurion who sees what

others cannot and says “Surely this man was of God”.

In Islam, there is the concept of jihad. This is a concept that

is not well understood in the West. Jihad actually means to strive or

struggle for the way of God. The duty of all Muslims is to practice the

‘greater jihad’. This has four elements: to exert themselves to realize

God’s will; to lead good lives; to extend the community through such

things as preaching and education; and to wage war against those who

oppress or persecute believers. This reference to war is called the

‘jihad of the sword’ or the ‘lesser jihad’. It is commanded by Allah.

Every Muslim has the duty to fight it but it must be carried out

according to strict and just principles which include:

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a purpose of self-defence;

proportionality of response;

avoidance of harm to women, children, and other

non-combatants, and to the environment; and

cessation of the war if the enemy seek

reconciliation.

In Judaism, the idea of Just War is clearly present both in the

Old Testament (see Deuteronomy 20:10-15, 19-20) and in the later

rabbinical tradition. The quest for survival has been a concern even in

the Twentieth Century for the Jewish people. A theological

understanding of the right to self-defence is understood.

The concept of Just War also exists in other faith groups

more closely associated with Pacifism. In the scriptures of Hinduism,

the Bhagavad-Gita, there is the story of Arjuna, a member of the

soldier caste, who learns from the God Krishna that it is his duty to

fight. Still there are strict rules for this ‘Just War’. For example,

cavalry can only go in action against cavalry and infantry against

infantry. The wounded, runaways and all civilians are to be respected.

10.

In Sikhism the tenth and last Guru, Gobind Singh, was also a

general. After the continued persecution of the Sikhs he organized the

Sikh brotherhood and expressed the idea of Just War as follows:

When all efforts to restore peace prove useless and

no words avail, lawful is the flash of steel, it is right

to draw the sword.

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ANNEX B,

ADDITIONAL TREATIES, CONVENTIONS, AND

PROTOCOLS

Pact of Paris 1928: Condemned aggressive war as an

instrument of national policy

UN General Assembly 1946 Resolution Affirming the

Principles of International Law recognized by the Charter of the

Nuremberg Tribunal: Provides description of crimes against peace and

of crimes against humanity. Neither of these had formerly been

defined or indicated as a crime under international law.

International Law Commission 1950: Seven principles of

International Law governing armed conflict

Hague Cultural Property Convention 1954: Cultural property,

rather widely defined and described as part of “the cultural heritage of

all mankind”, is to be specially marked and is made immune from

attack during armed conflict.

Teheran Human Rights Conference: First mention of the need

to protect those who engaged in “struggles” against “minority racist or

colonial regimes”.

Edinburgh Resolution 1969: Affirming the basic principles

for the protection of civilian populations in armed conflict.

Bacteriological Weapons Treaty 1971: General Assembly of

the UN adopts a convention on the prohibition of the development,

production, and stockpiling of Bacteriological and Toxin weapons, and

their destruction.

Conventional Weapons Treaty 1980: restricts the use of

certain conventional weapons, those that cause fragments not

detectable by x-ray, booby-traps, and incendiary weapons.

Landmines Ban Treaty: in December 1997, in Ottawa,

Canada, a total of 122 governments signed an International

Convention on the Prohibition of the Use, Stockpiling, Production and

Transfer of Anti-Personnel Mines and on Their Destruction. In March

1999, the treaty became binding under international law, and did so

more quickly than any treaty of its kind in history.

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CHAPTER 10

CHAPLAIN SUPPORT PLAN

GENERAL

QR&Os identify the commanding officer’s responsibility to

care for their soldier’s spiritual well-being. As endorsed spiritual

leaders, and specialist advisors, the chaplain has a unique role to assist

the commanding officer to meet the obligation to provide religious

support and spiritual nurture to the members of the unit and their

families.

The preparation of a Chaplain Support Plan (CSP) is vitally

important in assisting a chaplain to plan, organize, and effectively

implement the delivery of chaplain services in the context of deployed

operations.

PREPARATION

Templates for the preparation of a Unit Chaplain CSP and a

Senior Chaplain CSP are provided at Annexes A and B to this chapter.

For planning purposes, deployments are divided into three phases of

operations, and the CSP must take into consideration chaplain support

requirements for all three phases:

Pre-deployment: this phase is characterized by the

receipt of a warning order, resulting in all the

preparations that are necessary for a unit deploying

to any given theatre of operations.

Deployment: this phase includes movement to the

staging area, transport to the theatre, and the actual

conduct of operations in theatre.

Re-deployment: this phase includes the preparation

for and the actual return home, along with the

follow-up once you have arrived home.

In the pre-deployment phase, supervising chaplains must

ensure that deploying chaplains find adequate time to prepare a CSP,

as well as to participate in required mission specific training and also

enjoy sufficient leave and time with family. During this phase the

chaplain needs to prepare spiritually, emotionally and physically for

the coming deployment.

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Spiritually, chaplains need to take time to reflect on their

relationship with God, and to prepare themselves mentally and

spiritually for the approaching operation. Emotionally, they need to

focus on relationships with family, friends and co-workers, and try to

reconcile relationships before they leave. Physically, they need to

insure they are in shape for the deployment, that diet is proper, and

that they are obtaining sufficient rest. It is also important that

chaplains allow others to minister to them.

Preparing the CSP allows for an effective transition, or

“distancing”, from the garrison-oriented ministry in which the

chaplain has been engaged, toward focusing more deliberately on

operational preparedness. It is also important in helping to begin to

relinquish responsibilities in the Chapel community and within

ongoing counselling relationships.

The CSP identifies the chaplain’s plan for ministry in a

theatre of operations. It serves as guide in terms of where emphasis

should be placed in each phase. The CSP should reflect the

commander's priorities and outline ministry initiatives in relation to,

and in support of, those priorities. Among other things, the CSP will

provide the chaplain with a checklist for ministry requirements. It will

answer the questions: “What do I need?”, “What do I have to do?”,

and “Where do I place the emphasis, given the nature of the

operation?”. (See Annex D of Chapter 2 for detail on how these

questions can be addressed.)

SUBMISSION AND APPROVAL

Chaplains are to submit their completed CSP to their

commanding officer and to their supervising chaplain for approval

prior to the deployment phase. In approving the CSP the commanding

officer authorizes the plan for provision of chaplain services during the

deployment, and commits the resources required to implement this

plan, including for example vehicle and driver, suitable

accommodation, worship facilities, equipment and supplies.

CONCLUSION

The CSP is a valuable resource that can assist chaplains

significantly as they seek to minister effectively within the context of

deployed operations. The CSP is a great planning tool, which helps

the chaplain organize his/her work, and is an excellent means of

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ANNEX A

TEMPLATE: UNIT CHAPLAIN SUPPORT PLAN

SECTION 1

PRE-DEPLOYMENT

SITUATION

Your unit (

) is preparing for deployment into a given

theatre of operations. The unit will/will not be augmented (by

There are one/two chaplains providing chaplain support to the

unit (even if there are two chaplains, there should only be one

Chaplain Support Plan).

MISSION

The chaplain(s) will provide Chaplaincy support to unit

personnel and their families during the pre-deployment phase.

EXECUTION

Participate in screening/DAGs as required (specify

Terminate current counselling situation, or refer to other care-

givers.

Establish relationship with rear party.

Conduct pre-deployment Padre’s Hours.

Participate in family briefings (specify how

Identify religious/cultural practices in theatre which may

impact on the provision of chaplain support and/or on the unit.

10.

Advise CO/unit on potential impact of religious/cultural

practices.

11.

Maintain on-going contact with the unit chain of command.

12.

Respond to requests for sacraments (baptism, marriage,

reconciliation).

13.

Determine in-theatre requirements for religious ministration.

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14.

Assemble chaplain kit (See suggested Kit List at Annex D to

Chapter 2).

15.

Participate in unit preparatory training.

16.

Update personal military skills:

First Aid;

CPR;

NBCD;

radio procedures; and

physical fitness.

17.

Personal preparation (spiritual, emotional, family).

18.

Liaison with out-going chaplains to learn circumstances,

contacts.

ADMINISTRATION AND LOGISTICS

19.

Admin and log support will be available from

20.

Confirm available in-theatre support, e.g. vehicle? driver?

COMMUNICATIONS

21.

On the deployment, chaplain will (will not) have a (type

)

radio set and an assigned call sign.

22.

Contact with rear party and the “purple net” will be

maintained by (specify how

SECTION 2

DEPLOYMENT

SITUATION

23.

Your unit is tasked to

24.

Canadian sub-units which may look to the unit chaplains for

pastoral support are

25.

Your unit is part of (name of operation

), which contains

units/pers from

, other chaplains serving these pers are

/there are

no other chaplains serving these pers.

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MISSION

26.

The chaplain(s) will provide chaplain support to unit

personnel, and Provide other pastoral support as judged necessary in

consultation with the CO.

EXECUTION

27.

Establish chaplain placement (where are you?

28.

Establish service location and timings.

29.

Visit unit pers.

30.

Attend O Gps (which?

31.

Advise CO on unit morale and needs.

32.

Co-ordinate movement and activities with Log/Ops (secure

zones, ETAs, etc).

33.

Make recommendations on compassionate situations.

34.

Help troops to accept compassionate decisions.

35.

Provide Padre’s Hours (is it feasible?), e.g. on suicide

prevention, stress.

36.

Humanitarian Aid.

37.

Ministry of reconciliation:

38.

individuals and community groups; and

39.

religious and governmental leaders.

40.

Determine in-theatre referral resources for pers at risk (assure

follow up).

41.

Maintain theatre chaplain war diary.

42.

Prepare mid- and end deployment Chaplain Reports (see

Appendix 1 to Annexes A and B).

43.

Participate in stress management in accordance with theatre

policies and procedures.

44.

Liaise with UN/civilian agencies (identify

45.

Participate in public affairs as directed.

46.

Facilitate relinking process by:

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conducting Padre’s Hours; and

collaboration with CISD team.

Conduct end-tour religious services.

ADMINISTRATION AND LOGISTICS

47.

Liaise with in-theatre Supply Officer for re-supply.

48.

Confirm transport/driver.

49.

Liaise with Log/Ops for visit clearances, timings, etc.

COMMUNICATIONS

50.

Confirm call sign.

51.

Maintain on-going contact with other in-theatre chaplains and

with unit rear-party.

SECTION 3

POST-DEPLOYMENT

SITUATION

52.

Canadian sub-units which may look to the unit chaplains for

pastoral support are

53.

Your unit is soon to return to Canada.

MISSION

54.

The chaplain(s) will provide chaplaincy support to unit

personnel, and provide other pastoral support as judged necessary in

consultation with the CO.

EXECUTION

55.

Assist in the re-linking/reintegration process by:

providing Padre’s Hours on the re-linking process;

referring pers with special needs to help; and

assuring unit pers and augmentees are aware of

resources on return.

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ANNEX B

TEMPLATE SENIOR CHAPLAIN SUPPORT PLAN

SECTION 1

PRE-DEPLOYMENT

SITUATION

Your brigade (

) is preparing to deploy to (

) with the

following mandate (

The brigade will be augmented by (

The following chaplains will be serving within the brigade

(list of chaplains and units).

MISSION

The chaplains will provide chaplain support to brigade

personnel and their families during the pre-deployment phase.

EXECUTION

Participation in DAGs/screenings.

Termination of counselling situations/referral to other care-

givers.

Establish relationship with rear party/home front.

Conduct pre-deployment chaplain sessions.

Participate in family briefings.

10.

Identify in theatre religious/cultural practices which may

impact deployed units or provision of chaplain support.

11.

Advise commanders on potential impact of in theatre

religious/cultural practices.

12.

Maintain contact with chain of command.

13.

Respond to sacramental requests.

14.

Determine in theatre requirements for religious ministrations

and ensure adequate resources are arranged.

15.

Assemble chaplain kit.

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16.

Participate in preparatory training.

17.

Update personal military skills:

First Aid;

Mine Awareness;

NBCD;

Radio procedures;

Physical fitness;

Damage control; and

Message procedures.

18.

Other training requirements:

Chaplains in Peace Support and Humanitarian

Operations; and

Critical Incident Stress training.

19.

Personal preparation.

20.

Liaison with out-going chaplains.

21.

Interviews and briefings with chaplains in brigade and other

supporting/supported elements.

22.

Provide directions on how deployed chaplains will support,

communicate and relate to each other (e.g. meetings, chaplain list, e-

mail, periodic reports).

ADMINISTRATION AND LOGISTICS

23.

The senior chaplain will ensure that the following

requirements are provided for all chaplains in the brigade:

administration and logistics support will be available

from (list chaplains and means of support); and

confirm available in-theatre support, e.g. vehicle and

driver.

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COMMAND AND COMMUNICATIONS

24.

Clearly designate the military chain of command and the

chaplain chain to show where each of the chaplains fit (an

organization chart would work well).

25.

Ensure that the communication needs of the chaplains are

met.

26.

Provide a list for chaplains stating the means of

communication available to each chaplain (include call signs) in the

brigade.

SECTION 2

DEPLOYMENT

SITUATION

27.

The brigade is tasked to

28.

Identify the units which make up the brigade and identify the

chaplain responsible for each unit.

29.

Identify military personnel outside the brigade who are part

of the operation, and the chaplain support for these personnel.

MISSION

30.

The chaplains will provide Chaplaincy support to brigade

personnel, and provide other pastoral support as judged necessary in

consultation with the commander.

EXECUTION

31.

The senior chaplain will ensure subordinate chaplains execute

the following:

Identify the locations of all chaplains.

Establish service locations and timings, ensuring,

where possible, that Protestant and Roman Catholic

services are provided to all units.

Visitation of all unit personnel.

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Advising commanders on morale, ethical and

spiritual issues.

Make recommendations on compassionate situations

(know brigade policy).

Carry out chaplain’s role in casualty notification.

Provide chaplain sessions.

Determine in-theatre resources for referral of

persons in need.

Preparation of chaplain war diaries.

Prepare composite mid- and post-deployment

Chaplain Reports (See Appendix 1 to Annexes A

and B).

Participate in stress management programs in

accordance with policies.

Assist in humanitarian aid projects.

Liaise with UN/NATO and civilian agencies, as

required.

Participate in public affairs as required.

Conduct memorial services and church parades.

Arrange chaplain coverage during periods of leave.

Arrange schedule for visiting chaplains and units.

Arrange meetings and briefings with subordinate

chaplains.

Facilitate re-linking through:

(1)

Chaplain Sessions;

(2)

Re-integration brief; and

(3)

Conduct end of deployment religious

services.

ADMINISTRATION AND LOGISTICS

32.

Ensure brigade chaplains are receiving the support they need

(e.g. fight for proper transport).

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33.

Ensure brigade chaplains receive theatre PERs from their

units.

COMMAND AND COMMUNICATIONS

34.

Clarify any changes in the chain of command.

35.

Ensure chaplains have adequate means of communication

assist the members with communications needs (remember that good

communications with home will create good morale).

SECTION 3

POST-DEPLOYMENT

SITUATION

36.

Identify the dates when brigade units will return to Canada.

37.

Identify who will provide chaplain support to the units when

they return home (consider chaplains on leave).

MISSION

38.

Chaplaincy support will be provided to brigade personnel and

their families.

EXECUTION

39.

The senior chaplain will ensure that subordinate chaplains

execute the following:

40.

Assist in re-integration process by:

providing pastoral care;

chaplain sessions; and

referring personnel with special needs to obtain help.

41.

Write after-action reports and submit to appropriate

commanders and senior chaplains.

42.

Ensure personal needs of chaplains are addressed (e.g. ensure

chaplains obtain the leave they need).

43.

Co-ordinate with rear party home front chaplains to ensure

chaplain coverage.

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LINE VISITS—VISITES DES

LIGNES

CISD ACTIVITY—

INTERVENTIONS G.S.P.I.C.

CHAPLAIN SESSIONS—

PÉRIODES DE L’AUMÔNIER

CHURCH SERVICES—SERVICES

RELIGIEUX

POW. VISITS—VISITES P.D.G.

COMMUNITY AID—ASSISTANCE

À LA POPULATION LOCALE

OTHERS—AUTRES

A description of your ministry during the reporting period, including

operational highlights, significant events/incidents and the state of

morale.

Description de votre minist’ere durant la p/riode de rapport, incluant

les points culminants de l’opération, évènements significatifs/incidents

et l’état sur le morale.

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CHAPTER 11

HISTORICAL BACKGROUND OF CANADIAN ARMY

CHAPLAINCY

“CELEBRATING OUR HERITAGE”

GENERAL

The name "chaplain" or capellanus derives from the cappa,

cappella or cloak of St.Martin, Bishop of Tours, who was a fourth

century convert to Christianity. Martin of Tours later became the

patron saint of the French medieval kings.

The term “Padre”, which is commonly used in the Army

when referring to the chaplain, is derived from the Spanish and

Portuguese "Padres" or "father.” How the British Army, which first

used the term, came to do so is obscure. It may have come into use

during the Peninsular War, or again through British regiments

stationed in India, Africa, and other locations where the term was

commonly used by the Spanish and Portuguese to refer to the clergy.

Warriors have been careful to rely on, or at least not offend,

the deities in which they believe. Egyptians, Assyrians, Babylonians,

Greeks and Romans went into battle with the support of their spiritual

leaders. Chaplains have been working with soldiers, in one way or

another, for at least 3000 years.

When the Romans came to England, they brought their

priests and Christianity with them. In the Fifth Century the Roman

medical establishment withdrew from England, and the care of the

sick and wounded was left to monks. When Pope Innocent III

prohibited clergy from practicing surgery in 1215, the monks trained

their barbers for this work.

By Medieval times religion had become more ministry than

ritual. Armies were recruited by feudal levy, and the local priest

usually went along with his parishioners. Men on the march could

turn to him just as they did at home. Since the clergy could read and

write they were often used as paymasters and record keepers.

In 1621, Cromwell had an excellent group of chaplains, but

after 1648 army headquarters made appointments. When Charles II

took the throne having a commission meant knowing someone at

Court. Later, chaplaincies could be granted or sold. In his article on

the development of the Military Chaplain in Great Britain, Padre John

L. Rand told about the chaplain who "would rather say grace than

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preach a sermon, providing there was a good dinner to recompense his

labour”. In those days the chaplain would remain in his parish and

send his curate off to work with the army.

In 1795 the Duke of York assumed command of the Horse

Guards, as the British Army headquarters was known, and started to

overhaul the army. He had not been impressed in 1773 when he could

only find one chaplain, the Reverend John Gamble, to go into the field

at Flanders. Chaplains would now be paid and Gamble, as the first

Chaplain General, would see to it that they would work for their

money. In 1829 the number of chaplains was significantly lowered

and the office of Chaplain General was dropped. The tide turned

again with the Crimean War, and in 1858 the present British Royal

Army Chaplains Corps came into being. Compulsory uniforms were

prescribed in 1860, and a crest was designed with the words In Hoc

Signo Vinces.

THE CANADIAN STORY

The religious order of Recollect priests came with the French

explorers. The first Protestant church service was conducted on board

a ship in Baffin Bay in 1576 by Chaplain John Wolfall of the

Frobisher expedition. Over the years, British chaplains, many of

whom remained in this country, played a significant role in bringing

Protestantism to Canada. Most chaplains were Anglican, but not all.

Among the force that captured Louisburg and Quebec were Scottish

regiments. These had their own padres, and so the first Presbyterian

services began in 1758 at Louisburg and in 1759 at Quebec under their

leadership. It was not until 1802 that Roman Catholic padres were

officially allowed to serve in the British Army. Of course, long before

that time, Roman Catholic soldiers and their priests had been part of

the army: for example, in 1776 Father John McKenna was on the

payroll of the Loyalist Highlanders of New York, and in 1798 the Rev.

Edmund Burke, later Vicar Apostolic of Nova Scotia, went with

soldiers to the Niagara Peninsula.

THE BOER WAR

A small number of Canadian chaplains served on active duty

in the Boer War but disbanded when it was over. The Rev. P.M.

O'Leary, VD, of the Royal Canadian Regiment, was the only Roman

Catholic. O’Leary was close to the men. When they were under fire

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Chaplaincy—“Celebrating our Heritage”

he was everywhere, encouraging this one and praying for that one.

Bullets did not seem to bother him, and everyone respected him.

FIRST WORLD WAR (1914-1918)—ORGANIZATION

10.

In 1914 the Canadian Contingent was assembled to go to

France. Hundreds of clergy followed their soldiers to the assembly

point at Valcartier. At first, no chaplains were to go. Then, the

Minister of Militia, Sir Sam Hughes, chose 33 chaplains. Only six

were Roman Catholic. It was not until 1917 that a Roman Catholic

priest, Rev. W.T. Workman, was made Assistant Director. This lack

of sensitivity to the religious needs of Roman Catholics was a

contributing factor to the formation of separate Protestant and Roman

Catholic services in 1939. During the First World War, 524 clergy

served as Canadian chaplains, 447 of whom served overseas in

Flanders, Siberia, and the Mediterranean.

11.

At first the chaplains’ role was misunderstood. They were

used to look after canteens and entertainment. Eventually these duties

were handed over to auxiliary forces such as the YMCA, and the

chaplains moved forward into the trenches. Years of suffering and

sorrow stripped away every personal disguise and every religious

trapping. Denominational barriers faded as the chaplains called upon

every spiritual resource they could muster to meet the challenges of

suffering and death.

12.

A number of chaplains served with distinction during the war.

George Anderson Wells, Anglican priest, completed the war as the

most decorated chaplain in the British Commonwealth. Others paid

the supreme sacrifice. An artillery shell in France killed Padre

Crochetiere, the beloved chaplain of the famous Royal 22e Regiment,

in 1918. He was described by the men of his regiment as a father,

brother, friend and confidant.

AFTER THE FIRST WORLD WAR

13.

After the First World War the Canadian Chaplain Service

dropped out of existence. Civilian religious organizations lost interest

in the military. Many ex-chaplains joined units of the Non Permanent

Active Militia. Many of them went to camp with their units in the

summer and paraded with them when they had opportunity. Most

rendered good service. Writing about those years, Padre Hepburn

reported "that it was a definite weakness that there was no Chaplaincy

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authority in Ottawa to control appointments in consultation with

Church Authorities and to direct and coordinate the activities of these

chaplains".

SECOND WORLD WAR (1939-1945)

14.

In the months following September 1939 Canada’s military

leaders fought to rebuild a force that had largely disbanded after the

First World War. The last thing on the military mind was the

chaplaincy. Enter George Anderson Wells, Anglican Bishop of the

Cariboo. From Victoria, through high-ranking Militia contacts, Wells

offered to serve in any capacity. Within weeks he was on his way to

Ottawa, with his First World War files in hand, to re-establish the

chaplaincy. The Canadian Conference of Catholic Bishops was also

organized. They could not tolerate serving under the same conditions

as they had faced in the previous war. Months before, Defence

Minister and Quebec MP “Chubby” Powers had gone to the Quebec

Church to request the use of their large churches as possible air raid

shelters. Bishop Roy used this to bargain for a separate chaplain

service. A deal was struck, and Bishop Nelligan was named to

establish a parallel Roman Catholic chaplain organization.

SECOND WORLD WAR—ROLE

15.

The first chaplains overseas were experienced men who had

served in the First World War. It was not until D-Day that a steady

stream of younger men was provided for front line soldiers. By the

end of the war, the senior chaplain of the 3^rd Division was able to

report that "fighting during October, as we concentrated on canals,

dykes, etc., was marked by extreme difficulty in handling the wounded

and the dead. To hear chaplains tell how they would "cat walk" across

canals and dykes, stealthily crawl to where a lad was lying wounded,

dress his wound, help to load him, then crawl all the way back, made

one feel that every last padre should be awarded a medal".

SECOND WORLD WAR—PRISONERS OF WAR

16.

Canada’s most famous padre POW of the Second World War

was Honourary Major John Weir Foote, VC. He served with the Royal

Hamilton Light Infantry and was captured on the beach at Dieppe.

Newspapers of the day called him Padre X of Dieppe. The men called

him “an angel of mercy.” No-one will ever know how many people

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Foote helped that day. The wounded he carried to the landing craft

owed their lives to him. When given a last chance to escape, Padre

Foote chose to remain on the beach, because that is where his services

were needed. Years later, when the VC was awarded, he placed the

medal in his regimental museum. He said that many of the men who

fought that day deserved the award as much as him.

AFTER THE SECOND WORLD WAR

17.

At the end of the Second World War, Roman Catholic

military services were celebrated in Ottawa at St. Patrick’s Basilica,

while Protestant and Jewish servicemen worshipped at Lansdowne

Park. Following worship there was a great parade through Ottawa

streets. This became an annual tradition as chaplains organized

worship at St. Patrick’s and Chalmers United Churches, while the

Canadian Legion was responsible for the parade that followed the

services. As the years passed it became more difficult to fill the

churches with military personnel. Eventually the worship was

dropped in favour of prayers at the National War Memorial.

18.

On 9 August 1945, the Governor General in Council

authorized the establishment of the Canadian Chaplain Services

Protestant and Roman Catholic. On 1 October 1945, the Adjutant

General issued an order setting up chaplain services, with an

establishment of 137 Protestant and 162 Roman Catholic chaplains.

19.

Servicemen just back from the war wanted to get on with

their lives and military bases began to fill up with young wives and

children. The chaplains devoted most of their time to finding

accommodations. Some housing was temporary. Permanent married

quarters started to be built, followed by schools and grocery stores.

Temporary chapels, some of them joint Protestant/Roman Catholic,

were set up. A Divine Service Book was developed by the Protestants

to keep the order of worship from becoming a problem. For Roman

Catholics, the Military Vicariate was established in 1951.

KOREA (1950-53)

20.

For Canadians, Korea was largely a UN policing operation.

A lot of time was spent preparing the Canadian contingent for

deployment. Messages were sent out from Ottawa to clergy who had

been combatants in the Second World War. Only a few volunteered to

go. One of these was Captain Ray Cunningham. He already held a

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commission from the previous war, but was the first chaplain who had

permission to have substantive instead of honorary rank. Due to long

periods of static warfare, permanent camps were established behind

the front, and there was a lot of patrolling. At first chaplains were

assigned to units in such camps, but later chaplains would rotate to the

front lines. As in previous conflicts, the most successful chaplains

were the ones who were closest to the men.

BUILDING COMMUNITY

21.

To meet the needs of service personnel and their families at

home, chapels were built, and Christian education was conducted in

DND owned public schools. Basically, DND paid for the chapels,

although specific specialty items such as flowers and choir music

would be paid for by the congregation.

PEACE SUPPORT OPERATIONS

22.

Canada, as one of the architects of UN peacekeeping, was

one of the nations which provided a contingent when the United

Nations Emergency Force was dispatched to Egypt in 1956 to be a

buffer between Egyptian and Israeli forces. Canadian troops

subsequently served in the Congo, in Egypt, in Cyprus and on the

Golan Heights. In addition, Canadian military personnel have served

on an International Peace Commission in Viet Nam (1973) and an

International Peace Force in the Sinai (1986). Chaplains have always

been with the troops in these missions and, more recently, in the

former Yugoslavia, Haiti, Rwanda, Afghanistan and other theatres of

operation, providing pastoral care and spiritual support.

UNIFICATION OF THE CHAPLAIN SERVICES

23.

A partial integration of the three chaplain services

(land/sea/air) took place in 1958. Chaplains General (RC) and (P),

with the rank of Brigadier-General (or equivalent) were appointed. In

1967 the Reorganization Act of the Armed Forces became law. The

three chaplain services became the Chaplain Branch (P), and an

identical process occurred within the Chaplain Branch (RC). With the

arrival of integration, chaplains would not necessarily spend their

entire career with one element. They were required to serve in sea,

land, or air environments, as the exigencies of the service necessitated.

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New Branch badges and insignia were approved, and Onward

Christian Soldiers became the March Past of the Branch.

24.

On 21 April 1986 Pope John Paul II proclaimed Spirituali

militum curae, in which he established norms for the government of

Military Ordinariates. For the Roman Catholic chaplaincy this was

significant, as it was elevated from a Vicariate to an Ordinariate, and

received the appointment of a full time Bishop responsible for the

spiritual welfare of all Roman Catholic military members and their

families.

25.

Due to the shortage of ordained catholic clergy, the Military

Occupation Classification (MOC) Pastoral Associate was created in

1986 to provide for the pastoral needs of Roman Catholic military

personnel and their families. The MOCs of Pastoral Associate and

Chaplain (RC) were amalgamated in 1997 to create a single Roman

Catholic Chaplain MOC, thereby allowing access to all Chaplain

Branch positions to ordained and lay RC chaplains.

INTEGRATION AND THE CHAPLAIN SCHOOL

26.

A significant milestone in the development of an integrated

Chaplain Branch (P and RC) was achieved in 1994 with the creation of

the Canadian Forces Chaplain School and Centre (CFChSC) at CFB

Borden. An Occupational Specification (OS) review for Protestant (P)

and Roman Catholic (RC) MOCs demonstrated that 70% of all

chaplain ministry tasks were common, irrespective of denomination,

and that joint training opportunities could be pursued. In 1998 ADM

(HR-Mil) approved the Chaplain Professional Development Plan and

the establishment of the Chaplain - Basic Officer Training Course

(Chap-BOTC) conducted at CFChSC.

27.

In 1995 a Chaplain Services Strategic Plan was published,

which led to a “customized” integration of the RC and P Chaplain

Services into a single CF Chaplain Branch, with a reinforced emphasis

on chaplain support to deployed operations. In 1997 the establishments

of the Inter-Faith Committee on Canadian Military Chaplaincy was

approved by the Minister of National Defence. The ICCMC serves as

a channel of communication between faith groups in Canada, and the

Federal Government, on all matters concerning military chaplaincy.

Through the office of the Chaplain General the ICCMC exercises

general oversight of all chaplain ministry, and for the pastoral care of

CF personnel and their families.

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MULTI-FAITH CHAPLAINCY

28.

The Chaplain Branch has undergone and continues to

undergo significant transformation. One of the most significant

developments was the enrollment of the first CF Muslim chaplain in

2003, and endorsement in 2004 of the first Jewish Chaplain applicants

since the end of the Second World War.

29.

In 2004 approval was given for a new Chaplain Branch

March Past, Ode to Joy, from Beethoven’s 9^th symphony. Approval

was also given for a new Chaplain Branch Prayer and supplementary

uniform insignia. An interim policy on multi-faith sacred space in CF

Chapels was issued, and work on a new official Chaplain Branch

badge was begun.

CONCLUSION

30.

Chaplains continue to be trained for service in a variety of

military environments, and opportunities abound for them to grow in

their ministry. The history of the Chaplain Branch has been one that

has consistently responded to the needs of military personnel and their

families. One of the strengths of chaplaincy has been its ability to

adapt constructively to changing times and circumstances.

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CHAPTER 12

CARE OF CASUALTIES AND BURIAL OF THE DEAD

Ref: CFAO 24-5 (see further references to CFAO 24-3).

MASS CASUALTIES

The possibility of Mass Casualties due to enemy action or

accident is always present whenever troops are deployed in operations

or training. In such events, chaplains play a significant role

ministering to the wounded or dying, as well as providing pastoral

support to next of kin (NOK) and colleagues of the casualties. During

incidents of Mass Casualties it is important to bring in as many

members of the chaplain team as possible to deal with the situation as

quickly and efficiently as possible.

In cases where there are a large number of wounded,

depending on the numbers involved, it may be necessary to perform a

type of triage to deal with the spiritual needs of the casualties. In this

regard the chaplain needs to minister to the most critically ill. While

the wounded and dying are clearly the priority, it is also important to

provide chaplain support to deal with the spiritual needs of the

survivors.

Whenever possible, emergency ministrations, including

anointing and prayers for the sick and dying, should be performed by

chaplains of the denomination/faith group of the specific casualty.

When this is not possible due to the urgency of the situation the

available chaplain should provide appropriate prayers or sacramental

practices within his/her limitations and denomination. It is important

to confirm the religious faith of the soldier by checking identity discs

so that appropriate ministrations can be provided.

During times when mass casualties are expected or have

occurred it is appropriate for a chaplain to locate at the appropriate

medical facility.

In such instances the chaplain could be called upon to utilize

his/her First Aid training to treat the wounded. It is thus important for

chaplains to maintain First Aid qualifications.

BURIAL PROCEDURES AND GRAVES REGISTRATION

The overall policy for burials in theatre, and the locating of

temporary and permanent cemeteries, is the responsibility of the

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appropriate G1 staff, usually at the Theatre or National Command

Headquarters. Present policy is that Canadian human remains will be

repatriated to Canada whenever possible. Thus the number of burials

in theatre should be minimal.

Whenever there is a possibility of in-theatre burials, a Graves

Registration Service will be deployed under command of the highest

national in-theatre echelon. If the CF is deployed as part of a larger

Allied force (the most likely option) Canadian elements may be

attached to a larger Graves Registration Service, rather than being

deployed as a separate Canadian unit. Elements of the Graves

Registration Service will be allocated in support of deployed

formations. These units are based on a military cadre in charge of

primarily civilian personnel.

Whenever burials are conducted in theatre the following

principles are applied:

Unless there is a strong justification for doing

otherwise, bodies are retrieved and burials are

conducted during a lull in the battle, or when combat

is over, so that personnel are not exposed

unnecessarily to danger. Safety of the living takes

precedence over care of the dead.

It means a great deal to the NOK to know that their

loved one has been honoured in death. It is also

important to the morale of those who have to carry

on. It is therefore important that the fallen be treated

with respect, and that burials be conducted with all

the honour and dignity circumstance permits.

Burials under battle conditions are a unit

responsibility. The unit provides for evacuation of

its dead, and appoints a burial officer who is

responsible for grave preparation; identification of

the deceased’s body; grave location, marking, and

inscription; compilation of returns; and processing

of personal effects. It is important that the chaplain

be familiar with the details of burial procedures, and

be ready to advise and assist the burial officer.

NATO Forces have agreed on standardized

procedures for emergency burial of personnel of

other NATO nations and of the enemy. These

procedures are described in CFAO 24-5. Chaplains

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need to be familiar with instructions issued by

headquarters on burials in the field, grave

registration, and disposal of enemy and civilian

dead.

Graves are usually located as near as is convenient

to the scene of the death. Sites are selected with

which will facilitate subsequent identification and

relocation. Care is taken to avoid roadside and other

conspicuous graves in order to eliminate their

impact on the morale of passing troops.

Whenever possible, graves are grouped in formation

or brigade cemeteries. The senior formation

chaplain is responsible to ensure that a suitable site

is chosen and laid out as a cemetery, and that each

chaplain is provided with a map reference of the

cemetery and other related information.

Chaplains give a religious significance and a dimension of

hope to the burial. The deceased should be committed by the

appropriate denominational or faith group chaplain, but if this is not

possible, another chaplain should preside. If no chaplain is available,

the unit commanding officer or a representative presides.

10.

The opportunity to worship and pay tribute to friends and

comrades helps the soldier cope with the experiences of combat, shock

and death. Such rites give the soldier an opportunity of expressing

deeply felt grief. If well conducted, these services help to strengthen

the faith of the soldier, relieve feelings of guilt, and help restore inner

peace.

11.

The chaplain should emphasize the positive rather than dwell

on the negative. The need to express thanksgiving for having survived

can be met during funeral and memorial services and ceremonies. It is

important to pay tribute to the dead, but it is also important to heal and

renew the living.

REPATRIATION OF BODIES AND WOUNDED

12.

It will be normal procedure to repatriate human remains, as

well as those soldiers who are seriously wounded beyond in-theatre

medical capabilities. The responsibility to organize such repatriations

lies with the appropriate G1 staffs.

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13.

In the case of a death of one or more soldiers it is the

common and expected practice that chaplains will be present to

conduct prayers at the airfield/airport when the deceased are being

loaded into the plane, and at the airfield/airport where the deceased are

removed from the plane. Generally a guard of honour, pall-bearers,

and representatives from the soldiers’ unit(s) will all be present along

with the chaplain. Normally the deployed unit will also assign an

escort to accompany the remains from the theatre of operation and

through to the final burial location.

14.

Normally one can expect that soldiers who have died in the

line of duty during a military operation will be transported back to

Canada aboard military aircraft. If the bodies are being repatriated

using commercial transportation prayers may have to take place prior

to the bodies leaving the base camp. However if security issues can be

resolved to allow military personnel onto a commercial airstrip, then it

is preferable that prayers and ceremonial be conducted there.

15.

Post mortems are conducted in Toronto, ON, on the bodies of

all who die in theatres of operations. Chaplains in theatre will confirm

that a chaplain in Canada is aware of flight arrangements and will be

present at the airport to say an appropriate prayer upon receiving the

bodies back home on Canadian soil. Chaplains should be vested in

accordance with their faith tradition.

16.

If the bodies of the deceased will not be interred in the

Toronto area but flown (or transported by land) to a final location,

then a chaplain should again be present in the final location to receive

the body and conduct a few short prayers. The loved ones of the

deceased are usually present at this point. Special care and attention

should be paid to those who are grieving. At each stage of the journey

home chaplains have the dual role of honouring the dead and caring

for those who grieve. The bodies of the deceased must be treated with

the utmost care and respect from the time of death, through dispatch to

and reception home in Canada, through to the funeral, and until they

are laid to rest.

CONDOLENCE

17.

Letters of condolence to the deceased’s NOK are the

responsibility of the unit commanding officer. A letter from the

chaplain can also be a consolation for the family, however, chaplains

must remember that they are under the same restrictions as the

commanding officer regarding disclosure of information. As such, if

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the chaplain does send a letter of condolence it must be coordinated

with that of the commanding officer.

18.

Letters of condolence are personal. Form letters are to be

avoided. If the chaplain does not know the deceased personally,

supervisors and close friends should be consulted.

19.

In dealing with the circumstances of death the chaplain gives

the facts, simply and compassionately, avoiding references to morbid

details. It is not wise or kind to suggest that the deceased was

especially deserving of official recognition, as this may only cause

disappointment to the NOK should no such recognition be given.

20.

No official letter of condolence is sent to the NOK if the

member is classified as missing, even though there is every reason to

believe the soldier is dead. In such cases, after consultation with the

commanding officer, chaplains may write to the NOK in order to help

allay feelings of fear and suspense, giving such particulars as they feel

advisable, but never presuming the person to be dead. This letter

should also be coordinated with any originating with the commanding

officer.

21.

It is of primary importance that the chaplain’s letter of

condolence not reach the NOK until after they have received the

official notification of death.

NOTIFICATION OF NOK AND CARE OF THE BEREAVED

22.

Whenever an injury is serious or fatal, every effort must be

made to deliver the NOK notification in person. Notification of the

NOK is a command responsibility. Notification should not be given

over the telephone. The commanding officer (or officer commanding

rear party) will provide a copy of Personal Emergency Notification

(PEN) information, and will determine the location(s) of the NOK to

be notified. The commanding officer will appoint an officer to make

each NOK notification. If the NOK are not geographically located

close to the unit, an officer will normally be appointed from the

military unit that is closest to the NOK location.

23.

Chaplains will normally be part of the team appointed to

make each NOK notification. The commanding officer will usually

call upon the unit or brigade chaplain to assist with this notification ,

or to assist in selecting an appropriate chaplain to accompany each

notification team. If no Regular Force, Reserve Force or local civilian

clergy are available to assist in making a NOK notification, the

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commanding officer may contact local police to obtain their

assistance. In all instances, the commanding officer will ensure that

the notification team is briefed on NOK details, and on the details of

the incident to be communicated to the NOK.

24.

Wherever possible, the appointed officer and chaplain will

travel to the NOK home together. This will be one of the most difficult

assignments that they will ever be asked to undertake. Time should be

spent reviewing the NOK information, and rehearsing a notification

plan. It is important to know the names of the NOK, and their

relationship to the casualty, and to be clear on the details that are to be

communicated. Depending on the experience level of the notification

team members, the chaplain may frequently be the most appropriate

person to make the difficult announcement. It is important to remain

calm, polite and understanding.

25.

The commanding officer will appoint an assisting officer to

the NOK. This officer may or may not be the same officer who was

appointed for the notification. The assisting officer’s duties include

helping the NOK with all CF related matters related to the death, from

funeral planning and expenses, to transportation and administrative

matters, as well as to assisting them with details related to the

member’s estate (such as the member’s will, SDB, SISIP, pension,

etc.) While a significant part of the chaplain’s work in these situations

will be in providing support to the grieving families, the chaplain is

also there to be of support to the assisting officer, as well as to the

members of the military escort.

26.

Often the NOK will develop a bond with the notifying

chaplain. In such circumstances, it is normal for the notifying

chaplain to journey with the bereaved as they deal with their grief.

Regardless, when the notifying chaplain is not of the same faith

tradition of the NOK, primary responsibility for ongoing pastoral care

to the NOK, and for funeral arrangements, etc., should, whenever

possible, be handed over to a chaplain/faith leader of the NOK’s own

faith tradition.

27.

The assisting officer and the chaplain will remain closely

involved with the family from the time of notification, through to the

funeral service, and beyond - including potentially during any

subsequent boards of inquiry or investigations which may follow, as

well as on significant anniversary dates. Self care for the chaplain and

the assisting officer is vitally important. Often there will not be any

precise timing when the assisting officer and chaplain duties with the

family will clearly come to an end. This will be gradual, but it is

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important that the chaplain and the assisting officer disengage

themselves from the family - tactfully and with time. Each has their

own family and relationships to attend to, and both must return to

more normal routines as soon as is possible.

MORTUARY AFFAIRS

28.

The CF will not normally deploy its own Mortuary Affairs

Unit. Recovery, preparation and transportation of the dead are some

of the most difficult missions undertaken by soldiers, and religious

support must be provided to those detailed to perform this mission.

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CHAPTER 13

CHAPLAIN INTEROPERABILITY

GENERAL

Canada’s military operates jointly with other nations on a

regular basis. Canada’s defence needs are met through collective

security arrangements made with other allies. Our country also

participates through membership in the United Nations (UN) and other

organizations to promote international co-operation, provide

humanitarian assistance and to resolve disputes. Chaplains from

different nations need to coordinate religious support assets to provide

more effective ministry.

In the pre-deployment stage of an operation Canadian

chaplains should make contact with chaplains from other nations who

will be functioning in the same Area of Operations. For the ABCA

armies (America, Britain, Canada and Australia) the initial contact is

to take place through the ABCA chaplain representative, who will

phone their counterpart(s) and obtain names and addresses of

chaplains who will be participating in an operation. When Canada is

participating with other nations the initial contact should be through

the Command chaplain with their counterparts in other nations. Once

the senior chaplain for an operation has the names of the chaplains

from other participating nations, they should contact these chaplains

and try to determine how they can cooperate to improve the delivery

of religious services.

Chaplains from different nations will need to discuss and

consider such factors as faith groups, denominations, languages, and

geographical locations to determine how they may be able to

effectively assist one another. The concept of one nation’s chaplains

providing worship services or pastoral care for the soldiers of another

nations should be achievable. Chaplains should look at meeting

together for mutual support, prayer and coordination of religious

support.

MINISTRY TO PRISONERS OF WAR

An important factor to consider when our nation is involved

with Prisoners of War (POW) is that the Geneva Conventions direct us

to provide for their pastoral needs. Under ordinary circumstances,

opposing force chaplains who accompany Enemy POWs should be

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enabled to minister to their own soldiers. Chaplains are not POWs,

but should be accorded every privilege to minister to the POWs of

their nation.

RELATION WITH LOCAL CLERGY

Military chaplains should always seek to make contact and

cooperate with local civilian clergy. This is important during domestic

operations as well as with operations outside our borders. During

domestic operations it is important for chaplains to make contact with

local clergy of all faith groups and coordinate their efforts. Chaplains

can be proactive on bases by meeting with local clergy on a regular

basis, and by having an advisory group with representatives of

different faith groups. During these meetings issues of cooperation

should be a topic of discussion.

In international operations contact with local clergy is

important for arranging assistance with humanitarian aid distribution,

and is also important for helping to promote reconciliation between

different factions in a conflict. Chaplains can meet with various

religious leaders, and in some cases bring these leaders together for

meetings to promote reconciliation and cooperation.

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CHAPTER 14

MOBILIZATION

GENERAL

Mobilization is the process by which the CF is brought to a

state of readiness for war or other national emergencies. The four

types of emergencies described in Canada’s Emergencies Act are:

Public Welfare Emergency (e.g. flood, accident);

Public Order Emergency;

International Emergency; and

War Emergency.

Mobilization plans are based on the 1994 White Paper’s four

stage approach, which provides for an orderly transition from

peacetime to wartime military operations. Land Force Command

(LFC) is organized on a regional basis, consisting of a national

strategic-level headquarters, four operational-level Area headquarters,

Land Force Doctrine and Training System (LFDTS), and a number of

brigade groups, brigades and area support formations.

Routine force generation occurs on the authority of the

Commander Land Force Command, who is also designated as the

Chief of the Land Staff (CLS), or directly from the Deputy Chief of

the Defence Staff (DCDS) to Area Commanders if domestic

operations are involved. Force employment activities occur to achieve

government policy objectives and consist of detailed plans, a funded

force structure, and forces assigned to tasks. Detailed plans for the

Army are found in Land Force Defence Plan 110 - Mobilization

General Plan (3120-5 (CLS) 30 March 2002).

FORCE GENERATION

Stage 1of mobilization is Force Generation. This includes the

activities required, using existing resources, to generate, employ and

sustain the peacetime military establishment (Regular Force and

Primary Reserve) for operational tasks that are primarily Operations

Other Than War (OOTW).

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FORCE ENHANCEMENT

Stage 2 of mobilization is Force Enhancement. This is

characterized by the deployment of all or part of the Main

Contingency Force (MCF) for certain or potential employment in

combat operations. The MCF is structured to conduct operations for

up to 60 days, and is to be sustained for up to a year. The majority of

the MCF is from the Regular Force, with a planning target of

approximately 20% from the Reserve Force. To meet critical

shortages in Stage 2, Land Force Activation could include selective

legislation or an order-in-council for selective service of certain

Military Occupations (MOCs), thus obligating people to serve.

FORCE EXPANSION

Stage 3 of mobilization is Force Expansion to sustain the

MCF. This stage begins when the CF needs to change force structure

in order to meet operational demands. General Activation would

include full activation to active service of all units, formations and

establishments of LFC through legislation or an order-in-council,

requiring individuals to serve and/or creating a “special force”. This

includes the possibility of forming new units, enhancing the training

and recruiting base, and procuring extra equipment. Supplementary

government funding will be required, and some elements of the

Reserve Force will be obligated to serve. The Chaplain School would

likely augment its staff during Stage 2 Mobilization.

Stage 3 consists of measures to sustain forces committed in

Stage 2 for an additional 60 days of combat and an undefined period in

theatre. The general time-frame for rotation at Stage 3 would be 12

months. It is during this phase that the Interfaith Committee on

Canadian Military Chaplaincy (ICCMC) would play a key role in

assisting the Chaplain General to recruit new chaplains. The Chaplain

Branch and the ICCMC would contact national and local level church

and faith group leaders to arrange for the recruiting of new chaplains.

Training programs for chaplains would have to be run for the new

recruits during this stage to qualify them for service. The Chaplain

Basic Officer Training Course meets the mobilization training

requirements.

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NATIONAL MOBILIZATION

Stage 4, National Mobilization, is the deployment of forces

beyond the sustained MCF in response to a War Emergency. This

stage is likely to require the full social, economic and industrial

capacity of our nation. The Reserve Component forms the basis for

Stage 4. Challenges during this stage include an efficient recruiting

and training system, the major challenge being to define the size,

shape and capability of the Expansion Objective Force needed to meet

the strategic objectives deriving from the national emergency.

CHAPLAIN SUPPORT TO CANADIAN OPERATIONAL

COMMITMENTS

The number of chaplains required to effectively provide

pastoral services is one for every four hundred personnel. This

proportion should be respected when determining the required number

of chaplains for missions. However, smaller deployments such as the

Disaster Assistance Response Team (DART) and Major Air Disaster

(MAJAID) should also include a chaplain, even though the proportion

of members to the chaplain would be less than one in four hundred.

10.

There may be a need to augment the number of rear party

chaplains serving on bases and in other locations throughout Canada to

meet the heavy pastoral requirements of family members as the

intensity of conflict rises. There would also have to be excellent

cooperation and support from civilian churches and faith groups

during the stages of mobilization to minister to the needs of our

soldiers and their families.

11.

Chaplains who deploy on these operations are to be assigned

a designated driver and a designated vehicle to enable them to carry

out their pastoral duties. The driver not only transports the chaplain,

but also provides security, assists with administration, and takes care

of accommodations, rations, office and worship space.

12.

The Chaplain General’s Office through ADM (HR-Mil) is

responsible for mobilization planning for chaplains (Annex B to 5000-

1 (DMEP) Dec 02). The guideline followed by the Chaplain General

in recruiting chaplains is to maintain the percentage of chaplains

according to the actual percentage of members of that denomination or

faith group serving in the CF.

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CHAPTER 15

RESERVE CHAPLAINS

GENERAL

Chaplains serving in the Primary Reserve have always been

an integral part of the Army chaplain team, and continue to make a

significant contribution to the CF as a whole.

Reserve chaplains are called to work principally within the

units to which they belong, offering chaplain advice and support to the

unit chain of command, exercising a ministry of presence amongst the

unit members, and providing for and/or facilitating the spiritual care of

members and their families. It is important, therefore, that they

identify as much as possible with those to whom they minister.

Reserve chaplains exercise a rear party ministry to the

families of the members of their units who are serving with UN and

NATO forces abroad, or on extended full-time service with the

Regular Force elsewhere in Canada. Reserve chaplains are spread

across the country and provide a vital network of chaplain support that

is ready at any time to assist deployed members (both Reserve and

Regular Force), and their family members and loved ones.

Reserve Chaplains also train with their units, and with the

wider brigade and area chaplain teams, both within garrison and in the

field. They often constitute a significant component of the chaplain

service engaged during domestic operations, providing important

spiritual support in times of crisis, not only to our soldiers, but also to

members of the broader community. Reserve chaplains are also

frequently called upon to augment Regular Force chaplain teams, both

in garrison as well as on overseas deployments.

As spiritual leaders within their local community and

respective faith group, these chaplains not only provide an important

link between their reserve units and other local civilian leaders, but

even more significantly they provide an important link between the

Chaplain Branch and the CF within the religious faith communities to

which the belong.

Reserve chaplains are also called upon to support cadet

organizations, veterans groups, and regimental associations, often

offering vital ministry and support at the time of individual illness,

loss or death, or during civic observances and gatherings of

remembrance

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RECRUITMENT

Many chaplains have their first experience of chaplaincy as

Reserve Force chaplains, prior to eventually pursuing component

transfer to the Regular Force. The Reserve Force chaplaincy

continues, in this way, to be an important source of Regular Force

chaplain recruiting. This, combined with the requirement to have a

chaplain in every Reserve unit, and the movement and transfer of

personnel, means that the effort to find and recruit new Reserve

chaplain candidates is a never-ending process.

Although supervision of the chaplain recruitment process

remains an Area Chaplain responsibility, and must be a priority for

every member of the chaplain team, it is the Reserve brigade chaplain

who is principally engaged finding new chaplain recruits for brigade

units. The brigade chaplain must arrange for initial selection

interviews with unit commanding officers, and then be prepared to

assist and support the candidates throughout the lengthy recruiting

process.

In order to be accepted as a military chaplain, a candidate

must not only meet all of the same recruiting requirements as any

other general service officer, and follow the same recruiting process

through their local CF Recruiting Centre (CFRC), but the candidate

must also receive the endorsement of the Interfaith Committee on

Canadian Military Chaplaincy (ICCMC,) and subsequently be

recommended for enrolment by the Chaplain General.

10.

Essentially, this means that there are two separate application

processes that need to be pursued by the candidate. Although these

two processes are independent, they should be pursued simultaneously

in order to avoid unnecessary delays.

11.

Once an applicant has successfully met all requirements of

both the CF recruiting process and the ICCMC endorsement

application process, arrangements will be made by the CFRC for the

enrolment and swearing-in of the new chaplain. It is important to

realize that Reserve chaplains are endorsed for ministry within the

specific Reserve unit into which they are enrolled. If the applicant

wishes to change units the chaplain must apply for a new ICCMC

endorsement and receive new approval from the Chaplain General.

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TRAINING AND CAREER PROGRESSION

12.

Upon enrolment, the new chaplain will begin to work right

away within the unit while awaiting his/her Chaplain Basic Training

Course. It is important that during this interim period the unit and

brigade chaplains insure the new chaplain receives sufficient

instruction and on-job training so as to perform in an effective and safe

manner.

13.

In accordance with Chaplain General directives (Feb 2000)

approved by the Army (May 2000), requirements for professional

development for chaplains came into effect (8 May 2003) as follows:

SECTION 2

DEVELOPMENTAL PERIOD (DP)1

CHAPLAIN BASIC TRAINING COURSE

14.

The Chaplain Basic Training Course (Phase 1 & 2) that

provides the professional qualification for the reserve chaplain to

exercise his/her ministry within the CF must be successfully

completed within the first three years of enrolment.

15.

The Reserve chaplain can choose between the 13 week

Chaplain Basic Training Course that is offered to all Regular Force

chaplains, or the 4 week course which has been specifically designed

for Reserve chaplains, but which qualifies a chaplain to work within

the Reserve Force only.

16.

Both Chaplain Basic Training Courses, which are offered at

the CF Chaplain School and Centre (CFChCS), ensure that the

chaplain is provided with the basic training required to function as an

officer and as a chaplain. It is important to note, however, that if a

Reserve chaplain decides to pursue a component transfer into the

Regular Force he/she will be required to complete the 13 week course,

unless it was completed earlier as a Reservist.

17.

Because it may be difficult for some Reserve Chaplains to be

absent from their civilian ministry for the four consecutive weeks

required to complete the Reserve Basic Chaplain Course, it is possible

to complete the course in two separate two-week blocks over a two-

year period.

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SECTION 3

DP2

INTERMEDIATE CHAPLAIN COURSE

18.

The Intermediate Chaplain Course prepares a chaplain to

function effectively as a chaplain team-leader at the tactical level, and

to function effectively as a staff chaplain within a brigade

headquarters. This course is required for promotion to the rank of

major.

19.

Although not required for promotion of a reserve chaplain to

the rank of major, other professional development courses are

recommended for reserve chaplains, including the following:

Chaplain in Peacekeeping or Humanitarian

Operations Course

(required by all chaplains proceeding on overseas

deployments);

Chaplain Intermediate Pastoral Counselling Course;

Suicide Prevention Course;

Critical Incident Stress Management Course;

Middle Management Course; and

Second Language Training.

20.

The costs associated with pursuing all reserve chaplain

professional development training are the responsibility of the unit.

SECTION 4

DP3

SENIOR CHAPLAIN COURSE

21.

The Senior Chaplain Course is required for promotion to the

rank of Lieutenant-Colonel.

RESO STUDENT CHAPLAINS

22.

Theology students enrolled in an accredited theological

college and pursuing full-time studies toward ministry may apply for

the Reserve Entry Scheme Officer (RESO) Chaplain training program.

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This program is composed of three phases delivered over two

summers, and is aimed at exposing potential future chaplains to

ministry opportunities within the CF.

SENIOR APPOINTMENTS

23.

Army Reserve chaplains will be promoted in order to fill

senior chaplain appointments where an increased rank is required.

24.

In order to appoint a chaplain to the position of Brigade

Chaplain, it is the responsibility of the brigade headquarters, with the

support, advice and involvement of the Area Chaplain, to organize and

implement a Brigade Chaplain selection process. Among other

considerations, this process should review personnel evaluations of all

applicants and consider individual readiness to perform the tasks

required of Brigade Chaplain.

25.

Since a new Brigade Chaplain will require a new

endorsement from the ICCMC and approval of the Chaplain General,

it is essential that the results of the selection process be reviewed by

the Chaplain General prior to the Brigade Commander making the

appointment.

26.

The Brigade Chaplain should be appointed by the Brigade

Commander only upon recommendation of the Chaplain General.

27.

The process of selecting a Deputy Area Chaplain or a Deputy

Command Chaplain would be similar to that of selecting a Brigade

Chaplain. Responsibility for organizing and implementing a selection

process would rest with the appropriate Army headquarters and the

results of the selection process would require the review and

recommendation of the Chaplain General prior to the appropriate

commander proceeding with an appointment.

DEPLOYMENTS

28.

Reserve chaplains who would like to deploy for an overseas

mission can be considered for such deployments upon completion of

the following requirements:

successful completion of a Chaplain Basic Training

Course;

successful completion of Chaplain in Peacekeeping

and Humanitarian Operations Course;

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